Categories are fundamental to how we define the world and ourselves in it. Categories are so integral to how we think that we rarely reflect on them and how they define our relationship to the world. One of the most … Read More
Only in the last several years have I become aware of the natural law tradition in theology that informs much contemporary Christian ethical and political debate; my interests and readings did not cross paths with natural law until I participated … Read More
I am reading two highly dissimilar books, one a theological work on the Revelation to John, the other a work on European political theology. I was struck by the similarity of thought of the two authors describing Rome and the … Read More
I conclude that justice as rights, grounded in the inherent worth of ourselves and others because of the sorts of beings we are, could radically alter our understanding of rights and obligations, and consequently our understanding of political freedom.
In “Justice: rights and wrongs” Nicholas Wolterstorff argues extensively for a conception of justice as rights, in difference with the prevailing theory of justice as right order, with significant import for political freedom.
Enzo Bianchi: In any case, if the other does not accept or receive forgiveness, the one who forgives, in forgiving, affirms gratuitousness. He affirms that he wants to re-initiate the relationship with the other—the one who wronged him—from the beginning. He wants in some way to say that he does not want reciprocity. This to me is what is truly and profoundly human in forgiving.
Haim Baharier, a rabbi in Italy, was the guest on the March 20th program of Uomini e Profeti discussing I Samuel 9-15, entitled “Saul: tragedy of the first king”. In the course of the discussion he made a remark that caught my attention.
Karol Wojtyla’s Person and Act seems the best approach I have personally found to understand the world after a post-foundationalist collapse. Any certainty that I have does not derive from my ability to reduce the world to the scope of my theories, whether scientific or theological, but from truths which I re-cognize outside myself, toward which I reach beyond myself.
Much contemporary teaching holds that in having Ishmael by Hagar Abraham took it on himself to make God’s promises happen. The Genesis text does not support that.
I disagree with the campaign’s message, partly in what it does say, but more centrally in what it does not say.